Imam Ali (a.s)

There is no doubt that Imam Ali (a.s) is a figure held in high esteem by all Muslims. He is recognised as being the earliest Muslim, accepting the message of Islam immediately after the first revelation. He is also recognised for his bravery on the battlefront of Islam during the Prophet’s lifetime as well as displaying his wisdom in applying religious judgements.

Despite universal recognition of Imam Ali (a.s) by all Muslims, Imam Ali (a.s) forms a key role in the distinct shaping of a separate and unique Shi’a identity. Due to the fact that Imam Ali (a.s) is recognised by Shi’a as the divinely appointed leader of the Muslims, who immediately succeeded the Prophet; Shi’a have often affirmed their identity upon the point that historically, Imam Ali (a.s) was deprived of this right to rule and hence he and his followers were oppressed in this sense from an early period in Islamic history.

Throughout history the Shi'a have faced oppression for their beliefs, an example is during the ruling period of the Umayyad Dynasty - Imam Ali (a.s) was cursed and maligned from the pulpits and anyone who identified themselves with him were oppressed to the point of execution for merely narrating traditions from Imam Ali (a.s) at this crucial period.

The Shrine of Imam Ali (a.s) in Najaf, where the Imam is buried. The Mosque is adorned with Gold donated by believers.

The historical personality of Imam Ali b. Abi Talib (a.s), the cousin and son in law of the Prophet of Islam, is indeed a cherished figure in the eyes of all Muslims. He is recognised as the foremost convert to Islam, having embraced the message of Islam after the first revelation, as well as being recognised by all Muslims as a valiant warrior on the battlefronts in the initial stages of Islam’s defensive skirmishes during the Medinan period of the Prophet’s life.

To Sunni Muslims, Ali is one of the elite ten of the Prophet’s companions whom they perceive as being guaranteed paradise. He is also recognised for being the fourth caliph by Sunnis, who view the Caliphates of the first four as a period of rightly guided and righteous rule.

In the eyes of the Shi’a, Imam Ali has a more profound importance than he is afforded by the Sunnis. Shi’a recognise that at the event of Ghadeer Khum, a number of other explicit announcements by the Prophet, Imam Ali was divinely appointed by Allah Himself to act as the first of twelve divinely guided leaders whose role was to guide mankind in spiritual and legislative matters and of who were protected from error in terms of explaining religious laws.

Despite being proclaimed as the divinely chosen successor of the Prophet, and receiving thousands of pledges of allegiance at Ghadeer Khum, Imam Ali (a.s) was denied the right to rule and continue the spiritual legacy of the Prophet following his death. Instead, others were installed in his place.

The ruling Umayyad Dynasty was hostile towards Imam Ali (a.s) due to the rivalry of their ancestor, Mu’awiya b. Abi Sufyan. They cursed Imam Ali for seventy years, and it became socially taboo and even criminal to praise him, name children after him and even transmit hadith in his praise.

The Shi’a have a distinct attachment with Imam Ali, due to perceiving him to be far superior in all facets of his character than any other with the exception of the Prophet. This attachment endures despite the intense oppression they have been subjected to throughout history. He is central to Shi’a identity, and as a result has prompted the adoption of certain slogans and rituals which serve to reiterate the Shi’a devotion to Imam Ali.

An example of these rituals which have been enshrined in the doctrine of the Shi’a can be observed in the daily prayers. The Shi’a recommended (not obligatory) practice of reiterating the phrase “I testify that ‘Ali is the Wali of Allah” as part of the daily prayers is a testament to the importance of Imam Ali to the Shi’a.

Bibliography and Further Reading

Mutahhari, M. Polarization around the Character of Imam ‘Ali, WOFIS, 1981.

K. Sulaym b. Qays al-Amiri al-Hilali (N.D)

Al-Radi, S. Nahj al-Balagha, Ansariyan Publications, 2001.

The Shrine of Imam Ali (a.s) in Najaf. The courtyard is filled with scattered pilgrims who have come to pray and do Ziyarah (visitation) of Imam Ali (a.s). The photo is taken during Autumn/Winter and numerous pigeons can be seen, a normal site to see in the courtyards of most Shi’a Shrines.

The historical figure of Imam Ali b. Abi Talib is an important one in the eyes of all Muslims. He is recognised by the Sunni schools as being a righteous companion of the Prophet, the Prophet’s cousin as well as one of the perceived Four Rightly Guided Caliphs.

Within the Shi’a School of Islamic Theology, Imam Ali (a.s) is accorded a much greater role than that which is allocated to him by other schools, in that he serves as a defining figure through which a distinct identity is derived for the Shi’a.

As numerous philosophers, theologians and historians have noted, the historical figure of Imam Ali is surrounded by a dynamic magnetism, which consequently provoked an extreme form of polarization. His personality invoked one of two diametrically opposed reactions; either positive, manifested in admiration and reverence for him; or hatred manifested in a despising of his personality and principles.

For Shi’a, the doctrine of Imam Ali (a.s) as the first divinely guided, designated leader, plays a major role, for he is viewed as the immediate divinely mandated successor of the Prophet Muhammad (s.a.w), who by default must also therefore be recognised as possessing the following two qualities:

1) Divinely mandated (i.e obligatory to follow)

2) The superior/most excellent after the Prophet (following from God's justice and intellectual reasoning which demands the most excellent must hold the station)

As a result, the Shi’a have affirmed their identity from the fact that they are the followers of the divinely mandated successor to the Prophet. They also highlight that historically, despite an open designation in public by the Prophet Muhammad (s.a.w) at Ghadir Khum, that the Ummah of the Prophet Mohammad turned their backs upon the right of Imam Ali (a.s) to lead them and elected in his place others who were not divinely mandated to do so.

For Shi’a, they affirm their identity by relating to the earliest class of the Prophet’s companions, who were also known as Shi’a, namely Salman al-Farsi, Abu Dhar al-Ghifari, Miqdad b. Aswad al-Kindi amongst others.

The Shrine of Imam Ali (a.s) in Najaf adorned with decorations of bright luminous red lights which are lit at night.

This identification is based primarily on several Prophetic narrations which can be found in numerous compilations of the varying Muslim schools such as the following:

The Messenger of Allah said to Ali: "Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise."

This and other similar hadiths corroborate the Shia belief that showing loyalty to the teachings that he endorsed is a divine directive.

As is recorded in most works of history, Imam Ali (a.s), despite his grand role in the eyes of all contemporary Muslim schools, was cursed and maligned from the pulpits of the Umayyad state and it was viewed as forbidden to:

- Communicate the traditions of Imam Ali (a.s)

- Communicate any historical reports containing his merits

- Name children by the name Ali.

This practice continued for seventy years until it was abolished by the Umayyad Caliph Umar b. Abd al-Aziz.

During this period in which it was viewed as acceptable to malign and abuse Imam Ali (a.s), the early followers of Imam Ali (a.s) were not treated particularly well. This led to a wave of mass persecution of Shi’a under individuals such as Hajjaj b. Yusuf al-Thaqafi, who was responsible for the execution of several prominent early Shi’a figures.

The early Imami work known as the “Book of Sulaym b. Qays al-Hilali” (d. 92 A.H) serves as a historical record of much oppression that was afflicted on Imam Ali (a.s) and due to Sulaym being a contemporary to the early period of ‘Alid persecution, the book was communicated through only a very small number of individuals. This book highlighted just how dangerous it was to communicate any reports discussing the rights of Imam Ali during this period.

One particular narration from Imam Ja’far al-Sadiq (a.s), the sixth Shi’a Imam, highlights the particular dangers of communicating the merits of Imam Ali (a.s) during this most difficult period for Shi’a:

“Oh people, be careful of mentioning ‘Ali and Fatima (a.s) for there is nothing more disdained/despised to the people than the mention of ‘Ali and Fatima” (Kitab al-Kafi)

As a result of such persecution, which even exists in modern times under dictators like Saddam Hussein (d. 2006); the Shi’a have stood firm when challenged about their beliefs. They now identify Imam Ali (a.s) in their slogans and rituals and display their heritage with pride and honour.

Such identification can be viewed throughout numerous rituals, for example the ruling of reciting of the following statement as a recommended act within the call to prayer:

I declare that Ali is the Friend of Allah,

I declare that Ali is Allah’s Hujjah

For many Shi’a, the affiliation with Imam Ali is not only one which carries theological significance due to the position he holds in Shi’a theology, rather Imam Ali has become a symbolic personality through which the collective psyche of the global Shi’a community draw their identity.

Some reasons why the Shi’a identify with Imam Ali (a.s) are the persecution he suffered historically, the inability for his followers to praise him publically, and most importantly, the persecution which many Shi’a suffer in the contemporary period due to their affiliation to Imam Ali (a.s) and the doctrines of the Shi’a. The most important reasons for the Shi'a their following in Imam Ali is that he was the chosen successor to the Prophet and the best of people after him.

'Ali - may peace be upon him - is without equal in having totally selfless friends and people who loved him, who have given their lives in the path of friendship and love for him. Their wonderful, absorbing and stunning biographies honour the pages of Islamic history. The criminal hands of such despicable people as Ziyad ibn Abih and his son `Abdullah, as Hajjaj ibn Yusuf and Mutawakkil, and at the head of them all Mu'awiyah ibn Abi Sufyan, are stained with the blood of these human lives up to their elbows.

Bibliography and Further Reading

Mutahhari, M. Polarization around the Character of Imam ‘Ali, WOFIS, 1981.

K. Sulaym b. Qays al-Amiri al-Hilali (N.D)

Al-Radi, S. Nahj al-Balagha, Ansariyan Publications, 2001.

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